The Sacred Duty of Every Man

THE question of animal welfare is one that has engaged the attention of
all reflective and kind-hearted men for a long time all over the world.
Especially, people with a humanitarian temperament and religious bent of
mind have taken an intense interest in this question and done a great deal
towards minimising the unfortunate but undeniable cruelty exercised by man
towards these less-fortunate creatures.

Exercise of such sublime virtues as kindness, mercy and compassion is one
of the prime concerns of the life religious, of the practices prescribed for
all higher attainments in the religious and spiritual life all over the
world.

This question implies two factors. Firstly, it implies the exercise of a
virtue: kindness or compassion. Secondly, it also implies the exercise of it
towards a special group or a particular section of creatures upon earth.

Taking the first part of this question: it is a self-evident and
axiomatic moral principle, and therefore, it does not require much
stressing. Why should a man be compassionate? Because it is the human
quality. Cruelty and the destructive propensity are recognised more to
belong to the beast class which is devoid of intelligence. But man who is an
intelligent creature, who knows what is right and what is wrong, who can
discriminate between what is virtuous and what is vicious, is necessarily
expected to manifest his higher nature, that of a refined and cultured
being, belonging to the highest order of creation. As he is made in the
image of God, it would be surprising if man were unkind and cruel.

But, unfortunately we find that though countless souls have arisen to the
status of the human being in point of outward physical form, yet their
evolution has been confined more or less only to this outward semblance; and
the corresponding inward evolution in their nature and their subtle selves,
is yet to be. Therefore, most of the elements of the lower sub-human planes
from which they have just evolved still persist in all their crudeness and
intensity and manifest themselves through the outward human form and name.
Therefore we find quite a large section of human beings to be quite
heartless, ruthless and cruel, and as beastly as some of the worst type of
sub-human creatures.

It is in order that this anomaly may be removed and that, as far as
possible, the evolved section of humanity may try to hasten the inward
culture and refinement, that institutions to inculcate mercy, compassion and
brotherhood have been brought into being by the Lordís Will.

Institutions in the West like the S.P.C.A. have been doing vigorous work
in this direction and trying to evolve practical ways and means of making
man minimise his cruelty to animals, with whom we have to deal constantly
and whose lives are inextricably inter-twined with our own. We have various
movements which have sprung up in order to counteract certain specific forms
of cruelty perpetrated by man upon these dumb creatures: one of them is the
Anti-Vivisection League. We know that the practice of making animals the
target of scientific experimentation and research in laboratories, etc., has
been in vogue ever since the age of science dawned upon earth. Guinea-pigs,
rats, rabbits and almost all domestic creatures are sacrificed at the altar
of scientific research and progress. New drugs are tried upon them. They are
dissected later on to find out the effect of these drugs upon the internal
viscera. Medical Colleges also make use of quite a large number of these
animals for their day-to-day anatomy classes. We, in Bharatavarsha, are not
so much aware of this aspect of the ill-treatment of animals, because this
branch of science has not yet taken deep roots in India; but in the West
medical science is taking vast strides day by day. It has shocked the
susceptibilities of the Westerner himself. And a hue and cry has been raised
against this practice of vivisection of animals in the name of science, and
the Anti-Vivisection League has got its branches in many of the Western
countries and it is carrying out a vigorous programme of propaganda to root
out this practice.

In England we have even Anti-Hunting Bills introduced in the Parliament,
so that this inveterate practice of hunting may be recognised as something
which does not become a human being and which ought not to remain in
civilised society.

The S.P.C.A. has got its branches in India also; and the members try to
do what they can to stop cruelty and ill-treatment to Tonga-horses and the
bullocks. They are also trying to see if they can stop the practice of
sending the old decrepit cows to the slaughter house. As long as the cows
give milk, the owner keeps them; and no sooner do they become dry and weak
than, instead of harbouring gratitude in his heart for what they had done
when they were in good condition, man shows a very devilish trait of
ingratitude and tries to sell these poor creatures to the butcher, thereby
trying to make a little profit even in the exercise of this vice. Even by
ingratitude he tries to get some money. This is the attitude of human beings
whose conscience has become blunted by long periods of non-exercise of
virtues, forgetfulness of ideals, and the exercise of these vices that go
unnoticed.

The S.P.C.A. would be more successful in its attempts if it got more
active public sympathy and co-operation, which are unfortunately conspicuous
by their absence. As a matter of fact, the work of the S.P.C.A. ought to be
the work of the people--to prevent all cruelty to animals is the sacred duty
of every human being worth the name. The entire human society should be a
society for the prevention of cruelty to animals!

The Jains as a community are a force towards such minimising of cruelty
to animals and also towards the positive part of it--the carrying on of
actual welfare work in connection with these animals. They encourage and aid
the opening of Pinjarapoles where old cows, bullocks and horses, and animals
that have become sick, lame or otherwise incapacitated are sent. The public
should also take earnest and vigorous steps to establish private-owned
veterinary hospitals as another measure of developing positive welfare work.
Of course, there are governmental institutions; but it is not very
flattering to the public that such humanitarian work should be left entirely
to the administration. It should be the pride and privilege of men to
sponsor such work through public charity.

In Delhi, the Jain community maintains a unique institution. It is a
Hospital and an Asylum for Birds. Even though many human beings may not know
it, almost all birds are aware of it. It is a wonderful way in which the
birds recognise it as a haven where they will get treatment, kindness and
every sort of facility. It is always full. Not only the domestic birds such
as the pigeon and the parrot, but every kind of bird resorts to this Asylum.
Operations are performed; and sick birds are treated with medicines; and
diet also is provided for them. You know there are electric wires and fans
in offices in Delhi: innumerable birds get injured in their flight in and
out of the city--from small birds like sparrows to big birds like kites.
Whoever happens to pick up such injured birds sends them to the Hospital.
And, birds which are able to hop up to the Asylum, wherever they are,
somehow or the other manage to come and present themselves at the Hospital
for treatment. You know birds are migratory creatures. Birds like sea-gulls
migrate in unbelievably large numbers, in flocks of thousands. It appears
that as they pass over Delhi, it is their practice, if they have got ailing
members in the flock, invariably to come and settle down in the Asylum until
they are well! The migratory season is a busy season for the Hospital. This
Hospital is completely managed by the Jain community in Delhi. It is the
duty of others also. This virtue of kindness and compassion is not the
exclusive privilege of any class of people; all people should emulate this
laudable work of the Jains.

There is a high duty involved in this. We know that the fundamental tenet
of Jainism is Ahimsa. But Jainism is only an off-shoot of Hinduism, of the
Sanatana Dharma. It is Sanatana Dharma which says: Ahimsa Paramo Dharmah.
Sri Vyasa has given us this supreme dictum: Paropakarartham Idam
Sariram. We are trying to fulfil in a small measure these two
admonitions of our ancient faith-by refraining from cruelty to animals and
by using our bodies in bringing about the welfare of these creatures.

We know that the Hindu genius has sought to make the life of man upon
earth a process of progressive evolution towards a high and sublime ideal,
the ideal of all-round perfection. To this end, they have kept the order of
Sannyasa as the glorious consummation of manís social life here. Sannyasa is
the manifestation of all the highest, sublimest, noblest, qualities in man,
in their most perfect form possible to man upon earth. A Sannyasin takes the
vow of "Abhaya to all creatures". He takes the vow of working for the
welfare of all beings. Therefore, when we take up this work of completely
giving up cruelty to animals and the positive work of working for their
welfare, we are but fulfilling this prime purpose of the Hindu religion.

In addition to this, we are carrying out the great dictum of Manu: that
of cultivating Maitri, Karuna, Mudita and Upeksha towards equals, inferiors,
superiors and evildoers respectively. If you want real happiness and peace,
this is the wonderful method they have given. Thus, Karuna towards these
unfortunate dumb creatures is but fulfilment of this dictum.

Then we also fulfil the sublime admonition of Krishna in the Gita--Adveshta
Sarvabhutanam Maitrah Karuna Eva Cha. . . Sa Santim Adhigachhatió"He has
no hostility towards anyone. He loves all. He is full of the qualities of
friendship and compassion. He attains Peace." Animals are our helpers and we
ought to be their helpers. They are grateful: feed an animal and see how it
is grateful to you till the end of its life. We should also be grateful to
animals.

What about animals which are troublesome to us? We have to be indifferent
towards them; but under no circumstances will we be justified in harming
them. By harming them, we debase ourselves.

Before concluding, we shall draw inspiration from some of the sublime,
soul-elevating demonstrations of this great quality of love for animals
which bygone great ones have given to us. After all, when everything is said
and done, we can get the greatest guidance for our conduct in life from the
practical examples of saints and sages. It is the most unfailing guide, and
the most inspiring and vital spark which enthuses us to live the life of
virtue, of divinity. We have before us the sublime example of the
Prince-Incarnate of Compassion, Gautama Buddha. You know how Buddha gave us
the ideal life of conduct towards animals, when he demonstrated his perfect
sense of oneness with them by offering himself at the sacrificial post for
the sake of the poor goat to be sacrificed in the Yajna of Bimbisara. Then,
you have heard about the noble gesture of King Sibi; in order to save the
life of a dove, he offered his own body to the vulture which had come in
pursuit of the dove. We have yet another sublime example of the great King
Dil. While he is out hunting, he encounters a lion which is about to pounce
upon a cow. At once he says: "This should not be victimised by you". The
lion says: "I am hungry". He replies: "I am here; I offer myself to you to
appease your hunger". This is a lofty example of the feeling we should have
towards animals. We have also the practical examples of the saintly beings
of Mohammed and Christ. We learn that Mohammed was one of the most
compassionate of men; especially he had the softest and tenderest heart for
all animals. And, St. Francis was a great lover of animals. To him all
animals were like brothers, and their welfare was the thing dear to his
heart.

In the present-day itself we had before us the inspiring and powerful
example of Gurudevís own attitude towards creatures. His constant admonition
to us was not to harm even the least among the Lordís creatures however
ferocious they might be. At Ananda Kutir, this kindness to all animals is
being insisted upon to be actively practised by all inmates. We are
forbidden to kill a scorpion or a snake. We are only to try to see that they
are removed from the room without giving any pain to them. In the positive
way Gurudev showed how we must love all animals, by feeding the monkeys,
fish and birds--all these were regularly observed by him, and he insisted
that all of us should develop this sublime trait. In our personal way we
should try to see that this kindness to animals and working for their
welfare is spread in every nook and corner of the land and especially all
Grihasthas should try to inculcate this virtue in the hearts of children
right from the earliest age. Children have no idea of pain or harm; and,
therefore, they are wont to be seemingly cruel. But they do not know what
they are doing. Parents should teach the children that they should not harm
the creatures in the least. Headmasters and teachers, and all educational
institutions, as far as possible, should try to inculcate this virtue in
their wards. That is the most effective way of bringing about a generation
imbued with this virtue, so that we may construct a world where human beings
are filled with compassion.